The 'Miaphysites', who were inaccurately labelled 'Monophysites' in their opponents' polemics, summarised their confession with the same formula after the Council of Chalcedon (451). With the formula 'the one and only nature of the incarnate One', Apollinarius intends to emphasise that 'one and the same', as the single subject of the incarnation, is God and human being, 'both at the same time', 'both as one'. Apollinarius excludes a confession of two sons, one the Son of God and the other a human son 'from Mary'. Therefore he refuses to speak of 'two natures' or 'two prosopa', or to accept an independent human intellect in Christ, the incarnate intellect of God. For this reason, with respect to the logic of Christological statements, he stresses against Marcellus of Ancyra that there is one subject as such of 'both everything corporeal as well as everything divine'. For him this corresponds to biblical language, which shows that the Logos has appropriated 'the flesh' to himself.

Apollinarius founded his 'logic of Christological statements' on the onto-logical unity (henotes), or union (henosis), of the divine and the human. For him the unity ofthe 'one sole life', attested in the New Testament, shows that 'God' and 'human being' 'communicated' with each other, and that both were still united, even while preserving the characteristic differences that distinguish each of them: 'each in its own name'. Thus the 'flesh of Christ' possesses two characteristics. On the one hand - as born from the Virgin - it is a human being; on the other hand it transcends human nature by virtue of its union with the Logos. This elevation, proclaimed at Philippians 2.9 and John 17.5, is called 'glory'. Thus 'the flesh' possesses properties (idiomata) held in common with the Logos.

In his dispute with the Arians, Athanasius had not suppressed Christ's elevation, but understandably he had not cared to emphasise it. Apollinarius is a different matter. Regarding the community or koinonia of the properties, he distinguishes three classes of biblical sayings. Apart from those that apply exclusively to either the divinity or the flesh, there is a third class ofcombined statements. These are predicated mutually (koinos)9 ofthe Logos and 'the flesh': they are predicated, that is, of the whole as one sole subject. These joined sentences include Christ's miracles and his elevation and glorification, which are the statements that Apollinarius stresses in his Christological confession.

To ensure the difference in the inseparable unity of Logos and flesh, Apollinarius employs the concept of mixture (krasis (blending), mixis (combination))

9 Apollinarius' term is epikoinonein.

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